Hazrat Shams Faqir: The Eminent Sufi Poet of Kashmir

By Altamash Ali, New Age Islam 27 September 2025. Shams Faqir (1843–1901), a Kashmiri Sufi poet, crafted timeless verses blending divine love, Islamic teachings, and universal spirituality. Linked to the Qādiriyyah order, his musical poetry, like Khas-ul-Khas, guides seekers. His shrine in Kresh-Poora and works like Majkoora remain culturally significant. Main Points: 1. Shams Faqir (1843–1901), born Muhammad Siddiq Bhat, is a beloved Kashmiri poet known for timeless, divine love-filled verses. 2. Tied to Qādiriyyah order, yet his poem “Shamso aeshqas chhuni syilsyil” stresses love beyond sects, valuing a guide. 3. His Kashmiri verses, like “Jātas sipatas chhāy milwān”, blend lyricism and Sufi unity with universal appeal. 4. Devout Muslim, his work, like “Lā ‘ilāha ‘illā llāh”, emphasizes tawhīd and humility. 5. Part of Kashmir’s Sufi golden age, his Majkoora and Kresh-Poora shrine remain influential. ---- Hazrat Shams Faqir, born Muhammad Siddiq Bhat, is one of the most revered Sufi poets of nineteenth-century Kashmir. His spiritual verses, imbued with divine love and mystical insight, have transcended the boundaries of time, earning him a cherished place in Kashmiri literature and culture. Known for their musicality, profound philosophy, and universal appeal, Shams Faqir’s poems encapsulate the essence of Sufi teachings while reflecting the socio-cultural ethos of Kashmir. His poetry is a harmonious blend of local and universal elements, evoking a deep sense of spiritual longing and divine connection among readers and listeners. This article explores Shams Faqir’s life, his poetic contributions, his Sufi philosophy, and his enduring legacy, interwoven with translations of his poetry in Indian English. Shams Faqir was born in 1843 in the Chinkral Mohalla of Habba Kadal, Srinagar, into a humble family. Growing up in poverty, he did not receive formal education, yet his innate curiosity and spiritual inclination led him to the path of Sufism. The socio-political landscape of Kashmir during the Dogra rule (1846–1947) was turbulent, marked by economic hardships and social inequalities. Despite these challenges, Shams found solace in spirituality and became a disciple of the renowned Sufi poet Naima Sahib. Under Naima Sahib’s guidance, Shams imbibed the principles of Sufism, particularly the Qādiriyyah order, which emphasized divine love, humility, and devotion. Shams spent his later years in Kresh-Poora village, Budgam district, where his shrine remains a place of pilgrimage for devotees. His life was a testament to simplicity and devotion, embodying the Sufi ideals of detachment from worldly desires and immersion in the divine. His spiritual journey shaped his poetry, which became a medium to express his ecstatic love for God and guide others on the path of righteousness. Shams Faqir is often associated with the Qadiriyya Sufi order, founded by Shaikh Abdul Qadir Jilani. This connection is evident from his use of the term “Qādirī” in one of his poems and his references to Shaykh Abdul Qādir as “Dastgir” (the helper) in his work 'Merajnama', which narrates the heavenly journey of Prophet Muhammad (peace be upon him). However, Shams’ poetry also reflects a transcendence beyond sectarian boundaries, as seen in his famous verse: Shamso Aeshqas Chhuni Syilsyil; Hosh Kar Yuth Nov Gatshakh Gāefil.” This line suggests that Shams believed true love for God surpasses the confines of any specific Sufi order. While he respected the Qādiriyyah tradition, his poetry emphasizes a universal spiritual path rooted in devotion and self-awareness. He underscores the importance of a spiritual guide (Murshid), who leads the seeker toward divine truth. In one of his poems, he writes: “Murshid-E-Kāmil Chhu Rahnumā, Yus Dilas Dyut Tshāy Sabaqa” This reflects his belief that spiritual discipline under a knowledgeable teacher is essential for attaining closeness to God. Shams Faqir’s poetry is a cornerstone of Kashmiri Sufi literature, celebrated for its lyrical beauty, rhythmic flow, and profound spiritual insights. Written primarily in Kashmiri, his verses incorporate elements of Persian, Arabic, and Sanskrit, reflecting the linguistic richness of nineteenth-century Kashmir. His poetry is characterized by musicality, rhyme, alliteration, consonance, and repetition, creating a mesmerizing effect on readers and listeners. The universal themes of love, surrender, and the quest for divine truth make his works timeless. One of his iconic poems, 'Khas-ul-Khassan' encapsulates the Sufi concept of unity with the divine: “Jatas Sipatas Chhay Milwan, Khas-Ul-Khas Chhu Manj Khassan" This line speaks of the dissolution of the self into the divine, a central tenet of Sufism. Shams’ poetry often explores the stages (maqāmāt) and states (ahwāl) of the spiritual journey, guiding the seeker toward the ultimate truth (al-Haqq) Another powerful verse reflects his role as a spiritual guideb “Vanay-Yo Sīr-E-Asrār, Yinov Āsakh Vobīly” Here, Shams positions himself as a teacher, urging the seeker to remain steadfast on the spiritual path. His poetry is not merely an artistic expression but a roadmap for spiritual seekers, blending ecstasy with instruction. As a devout Muslim, Shams Faqir viewed Islam as a complete and disciplined way of life that prevents one from straying. His poetry is deeply rooted in Islamic teachings, particularly the concept of Tawhid (the oneness of God). In one of his verses, he eloquently expresses this belief: “Lā ‘Ilāha ‘Illā Llāh Sar Tshīy Kartan Nafī-Isbātaye. Al-Ḥamdu Lillāh Dīn Zorāwār” This line underscores the centrality of tawhīd in Shams’ philosophy, emphasizing that adherence to Islamic principles leads to spiritual fulfillment. His poetry bridges Islam and Sufism, portraying divine love as the essence of faith. He believed that the path to God lies in surrendering the ego and embracing humility, as reflected in his verse: “Nafs Chhu Dushman-E-Azal, Tshāy Chhu Dilas Tamām” Shams’ ability to weave Islamic teachings with Sufi mysticism makes his poetry a unique contribution to Kashmiri literature, appealing to both religious and spiritual audiences. The nineteenth century is regarded as the golden age of Kashmiri Sufi poetry, a period that produced luminaries like Hazrat Shams Faqir, Shah Ghafoor, Wahab Khar, Rehman Dar, Sooch Kral, and Naima Sahib. This era was marked by a flourishing of mystical poetry that combined local Kashmiri traditions with universal spiritual themes. Shams Faqir’s work stands out for its accessibility and emotional depth, making it a vital part of Kashmiri cultural heritage. His poems, such as Majkoorabhave gained immense popularity in recent years, often performed by Kashmiri folk singers. The musical quality of his verses, combined with their spiritual resonance, has ensured their enduring appeal. For instance, in Majkoora he writes “Majkoora Chhuy Dilas Andar, Tshāy Chhu Yār-E-Wafādār.” This line captures the intimate relationship between the seeker and the divine, a recurring theme in Shams’ poetry. His ability to blend local imagery, such as rivers, mountains, and the Kashmiri landscape, with universal spiritual metaphors creates a unique poetic voice that resonates across cultures. Shams Faqir passed away in 1901, but his legacy endures through his poetry and teachings. His works have been compiled in 'Kuliyaat-e-Shams Faqir', edited by scholars like Dr. Afaq Aziz, preserving his contributions for future generations. His shrine in Kresh-Poora remains a place of spiritual solace, attracting devotees who seek blessings and inspiration. Shams’ poetry continues to be sung and recited in Kashmir, particularly during Sufi gatherings and cultural events. His verses have been adapted into modern renditions, ensuring their relevance in contemporary times. The universal appeal of his poetry lies in its ability to transcend linguistic and cultural barriers, speaking to the shared human experience of longing for the divine. ---- Altamash Ali is a Sufi writer and a student at IFTM University. 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